the light Jesus Christ hath a penetrating and searching power No heart so close but his eye is in it no conscience so dark but he sees to the bottome of it See what the Apostle saith of him Heb. 4. 13. All things are naked and open to his eyes and every creature is manifest in his sight 4. Light hath a chearing and 〈…〉 The light contributes much 〈…〉 and growth and life of 〈…〉 creatures Light and motion are the câ—me of that heat which the heavenly bodies send down upon the earth Light is that instrument whereby all the influences of heaven are communicated and dispensed to the world The motions of nature are both quickned and comforted by the light and by it all the births of nature are cheared and comforted Jesus Christ hath a chearing comforting and quickning vertue 'T is by influences from Christ spiritual life and comfort are obtained and preserved The Prophet speaks of this vertue of Christ under this very Metaphor of light Mal. 4. 2. All that spiritual livelinesse and brisknesse that beleevers have at any time in their hearts is from the beaming wings of Christ the Sonne of righteousnesse He is a heart-chearing a heart-warming a heart-quickening Saviour 5. Light hath a Purifying vertue Fogs and Mists that are gathered in darknesse are dispersed and scattered when the light comes When a candle is lighted and set up in a room if there be any damps they gather about it Light is the fining pot of Nature The world would be an unwholsom Pest-house if it had not light Jesus Christ hath a purifying and cleansing vertue By vertue from him it is that those nasty filthinesses of sinne which are in the soul are purged away Heb. 8. 14. All the Levitical Ceremonial purifications used in the Law were types of him The Prophet compares him to a refiner and purifier of silver Mal. 3. 3. By his blood he purifies the soul from the guilt of sin By his grace he cleanseth the soul from the filth of sinne The Prophet compares him to a fountaine set open for purification Ezek. 13. 1. All that ever were all that ever shall be cleansed from the filthinesse of sin are cleansed by Jesus Christ 6. Light is of an undefilable nature Though it passe through sinks and the most polluted places yet it contracts no defilement It cleanseth all things but is defiled by nothing It is a quality so spiritual that nothing can fasten upon it to pollute it Jesus Christ is fitly resembled to light in this respect He is not capable of any defilement He assumed sinful nature without the least sinne He had the likenesse of sinful flesh Rom 8. 3. but not the least sinne in his flesh In the dayes of his flesh he did as a spiritual Physician repaire to all sorts of sinners but he carried away from them no pollution at all He conversed with Mary Magdalen with Zacheus the Publican and other Publicans and sinners without the least taint of corruption He was born he lived and died in a corrupt generation in a very Pest-house of sinne without the least tincture of sinne He lived and died holy harmlesse undefiled and separated from sinners as the Apostle saith Heb. 7. 26. 7. The nature of the light is hard to be known The Philosophers are much troubled about the defining and describing of it 'T is not a substantial forme because it is perceived by the sight which no substantial forme is 'T is not a body because then when the light passeth through a perspicuous body two bodies would be in one place which is against 〈…〉 and reason Nor is it an 〈◊〉 from a luminous body for then the Sonne by his continual shining would be deprived of â—igâ—t but it is an accidental forme or a patibâ—e quality and so very hard to be described The Scripture speaks of the difficulty of searching out the nature of the light perfectly by any mortal man Job 38. 19 20 21 24. Onely he who is the Father of lights doth perfectly understand it Jesus Christ is not perfectly to be understood by any living man Who can declare his generation as he is the Sonne of God Esay 53. 8. Who can declare his conception exactly as he is the Sonne of man the Holy Ghost hath overshadowed it Luke 1. 35. He that created the flesh of Christ is onely able perfectly to understand the manner of it Who is able to declare the mystery of the hypostatical union of the two natures in one person exactly We beleeve these things comprehend them perfectly we are not able His Name is wonderful Esay 9. 6. there are such wonderful mysteries in the nature of this light as no man no creature can fully and perfectly comprehend Secondly Christ dispenses this light these two wayes 1. By the preaching of his Gospel in the publick Ministery thereof The Ministers are called Stars and the Ministery or preaching of the Gospel is that Orb in which this light shines and by which it is communicated and dispensed to the world We preach Christ crucified 1 Cor. 1. 23. Where the Gospel hath never been preached this light hath never yet shined This is the chariot in which this glorious light is carried about ordinarily in the world 2 Cor. 4. 3 4 5 6. 2. By the vertuous efficacy of his Spirit in the Ministery The most powerful preaching of Christ that can be will be to no purpose without these inward workings of the Spirit By the Spirit of Christ three things are done 1 The blindnesse of the minde is removed The holy Ghost causes the skales to fall off the eyes 2 A visive faculty is bestowed This is that which the Apostle calls the enlightening of the eyes of the understanding Ephes 1. 18. 3 Power is given actually to close with the light The soule is enabled to follow the light or to walk in the light as our Saviours phrase is John 12. 35. So that by these two meanes this light is communicated By the preaching of the Gospel the object is made present and by the Spirit of Christ the object is made visible the faculty of sight is bestowed and a power of following the light is created Thirdly Christ is differenced from all other lights viz. Prophets Apostles who are called lights Mat. 5. 14. He is differenced from all them five ways 1. They are lights onely Ministerially They are lights onely as they do by their office hold out this light They are lights as the candlestick may be called a light because it carries the candle where the light is But Christ is a light of and in himselfe He is a light not Ministerially but Originally The fountaine of light 2. They are small lights Christ i◠〈…〉 light They were but like little â—â—thing 〈◊〉 Christ is as a great Torch which teacheth from heaven to earth They are light as the Stars are light a little glimmering borrowed light Christ is light as the Sunne and therefore he is called The
and the beleever are made one not by mixture as water and wine are made one but by marriage as the husband and wife are made one Next to the union of the three persons in one nature and the union of the two natures of Christ in one person this spiritual union between Christ and the beleever is the most glorious This is the first inference 2. We may from hence learn the high descent of true Beleevers They are of a very eminent extraction However they be mean in regard of their natural birth yet in respect of their spiritual birth they are nobly descended They are the off-spring of the great family of heaven See what the Apostle saith of them 1 Pet. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Heraldry is comparable to this They are buds of the coelestial Vine They are Branches of Christ and by vertue of their union with Christ they come to be made one both with the Father and the Holy Ghost John 17. 21. That they may be all one with us They are of the blood royal of heaven They are of â—in to all the persons of the 〈…〉 'T is an honour which the 〈…〉 Heaven are not advanced unto To which 〈◊〉 the Angels said Christ at any time 〈…〉 Vine ye are the Branches Though they he above us in regard of their nature yet are we above them in regard of our union Tâ—â—e Saints are not contemptible persons whatever they be as men yet as Saints as new men they are better descended then the best borâ—e of the Sonnes of men This is the second Inference 3. That it is an union wrought by God not by us What doth the Branch contribute to its union with the Root What do we contribute to our union with Christ we neither cut off our selves nor graffe in our selves Man is passive in his first conversion Ephes 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. For Exhortation I shall direct it first to them that are Branches Secondly to all others that grow upon their first Stock 1. To the branches of Christ I have from this Doctrine these foure things to commend to them which I would intreat them to lay to heart 1 That they would be very thankful for this great priviledge Blesse the Lord that hath made you branches Ye are not branches by your natural birth but ye are made Branches by your spiritual birth There is this difference between the natural branches and the mystical The natural branch is ordinarily better then the stock into which it is ingraffed Your Gardiners if they can but get a good graffe they care not much how mean the root be A crab-tree is good enough to grasse upon but here it is quite contrary the Stock is better then the Branches The best of us by nature are wilde vines as the Apostle saith of the Gentiles Rom. 11. 24. We were cut out of the Olive-tree which is wilde by nature the more cause have we to admire the goodnesse of God the great Husbandman that such crabbed sowre knotty crooked branches as we were by nature should be implanted into such a sweet glorious honourable root as Christ is Behold here as the Apostle saith concerning the implanting of the Gentiles the goodnesse of God Rom. 11. 22. Our visible external implantation is a very great mercy our spiritual implantation far greater We were made Branches of Christ When we were by nature very unfit When we were very unwilling And When others as good as the best of us were passed by and suffered still to grow on the sowre stock of nature Blesse God for your rooting in Christ your rooting in him is the ground of all other blessings This is the first And then 2 That they would be fruitful The Scripture calls frequently for plentifulnesse of fruit from the Saints of God Phil. 1. 11. he would have us to be filled with the fruits of righteousnesse Great reason there is why it should be so We are ingraffed into a fruitful Vine God may well expect we should be fruitful Branches Reade what the Prophet speaks by way of prediction concerning this very thing Ezek. 47. 12. By the river shall grow all trees for meat c. We should be careful to fulfil this Prophecy God may 〈…〉 made us branches of such a Stock 〈…〉 very fruitful branches We may well 〈…〉 our implantation if we be not 〈…〉 in is the excellency of the mystical 〈…〉 that they are not any of them barren 〈◊〉 â—â—leevers fruitfulnesse doth greatly honour 〈◊〉 the Husbandman and Christ the Vine 〈◊〉 his unfruitfulnesse dishonours both John 1â— 8. Herein is my heavenly Father glorified that ye bring forth much fruit c. Fruitfulnesse doth distinguish between the nominal disciple and the real Disciple He that is a Disciple indeed is a fruitful Disciple We are therefore made Branches that we may be fruitful Of all branches the Vine branch is good for nothing if it be not fruitful I beseech you be fruitful Let the fulnesse of the root appear in the fruitfulnesse of the Branches And be sure of this that ye bring forth the fruits of the Stock Here is another difference between the natural branch and the mystical The natural branch brings forth its own fruits not the fruits of the stock into which it is ingraffed but the fruits of its own kinde but the mystical Branch must bring forth the fruits of the root the fruits of Christ His meeknesse his patience his heavenlinesse c. The end of this and all other priviledges is our fruitfulnesse So the Apostle tells us 1 Pet. 2. 9. Ye are a chosen generation c. To what end That ye should shew forth the vertues of him that called you out of darknesse into his marvellous light This is the second And then 3. That they â—â—â—ld be very holy Take heed of wickednesse you that are the Branches of Christ Mean and sordid employment is not fit for persons that are of noble or royal descent Sinne is an unmeet employment for a Branch of Christ Holinesse becometh thy house O Lord for ever Psal 93. 5. The Apostle presseth it from this very Doctrine 1 Cor. 6. 15. Shall I take the members of Christ and make them the members of an harlot God forbid For a Branch of Christ to lie or cheate or defraud how unseemly For shame let it not be so He that is borne of God sinneth not 1 John 3. 9. He that abideth in him sinneth not ver 6. He sinneth not that unpardonable sinne He committeth no sinne as others do with delight with allowance with deliberation c. Either disown sinne or disown to be Branches of Christ When Satan tempts you when the flesh stirs you up to sinne say to them and say with resolution of spirit such dishonourable employment is very unfit for him who is a Branch of Christ Let them that are branches of the devil do the devils work but let them that are branches of Christ do the work of
20. 20. 1 Kings 11. 36. 12. For God himself 1 Job 1. 5. 13. For Christ so 't is used in the Text. In what respects we shall afterwards see The World The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—ndus from that real and orderly digestion and composition of things that are in the world God hath made all things in number weight and measure The world is an orderly beautiful piece It 's used here some think to take away the difference between Jewes and Gentiles Others think it 's taken for the world of the Elect But I rather think in this place it 's taken for all sorts of men to whom this light is offered This benefit saith Calvin is not offered to one or a few but to all the world though few receive it yet the tender of it is made to all according to that of our Saviour Mark 16. 15. The words are a Proposition In 〈…〉 1. The Subject Jesus Christ 2. The Predicate The light of the world 3. The Copulate joyning these together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All put together make this Observation Doct. That Jesus Christ is the spiritual light of the world Jesus Christ in three respects is the natural light of the world as he is God 1. He created the light The first light that ever shined in the world was his creature The Sunne Moon and Starres which are the vessels of natural light are the works of his hands He as well as the Father is that Jehovah who at first said Let there be light and there was light Gen. 1. 3. For all things were made by him and without him was not made any thing that was made John 1. 3. All the luminaries of heaven which carry the light of nature abroad are his creatures 2. He preserves the light The sinne of mankinde would extinguish those vessels of light those lamps of the world did not the Lord Jesus Christ by his Divine power and Providence keep them burning When the Sunne is set and darknesse spread upon the world it would never rise again if Christ did not give it a Command 3. He it is that created the eye of man and endued it with power to set the light It is he that as God formed the eye of man and gave it power to behold the light of the Sunne It is he also that by his providence opens the eye when it is by sleep shut up in darknesse These windows of the body would be pitched up for ever if Christ did not open them morning by morning Davids prayer Psal 13. 3. must be our daily prayer Lighten mine eyes lest I sleep the sleep of death In all these respects Christ according as he is God is the natural light of the world And as Mediator he is the spiritual light of the world He was so when he was on earth and that both by his Doctrine and by his example And he is still the spiritual light of men The Scripture doth often affirme this of Christ See a few places John 1. 9. that was speaking of Christ the true light which lighteth every man that cometh into the world John 12. 35 36 46. What can be more expresse The Prophets who Prophecyed of him spake of him as a light Esay 42. 6. I give thee for a Covenant of the people for a light of the Gentiles And Esay 49. 6. I will give thee for a light to the Gentiles that thou mayest be my salvation to the end of the earth He is therefore compared to the day-star Luke 1. 78. To the Sunne Mal. 4. 2. As all natural light is collected into the vessel of the Sunne and by it dispensed to the world so all spiritual light is gathered together and placed in Christ the Sunne of righteousnesse and by him communicated unto all those whom God hath given him In the opening of this Doctrine I shall handle three things 1. Wherein the proportion between Christ and light stands 2. How Christ doth dispense the light which is in him 3. How Christ is differenced from all â—ther lights First the resemblance between Christ and light stands in seven things 1. Light hath a manifestative quality It doth discover and cause to appear things that do in darkness lie unseen Darkness is a thick veile and shadow under which things and persons are concealed but light removes that shadow and shews both it self and every other thing in its own nature When you would see what a thing is if you do not know it you bring it forth to the light and then it appears Whatsoever doth make manifest the same is light Eph. 5. 13. Jesus Christ in this respect is well compared to light He discovers and makes manifest to men that which they never saw before How many rare mysteries hath Christ discovered to the sonnes of men When he came into the world he revealed those secrets that before were either not known or not so fully known The Apostle speaks of this Eph. 3. 2. 3 4 5 6 8 9. When Christ comes to a soul what discoveries doth he make there 1 That sin which lay hid for many years is now manifest that pride that unbelief that covetousnesse which was not discovered before is now made manifest The very secrets of the heart are made known when this light begin to shine 1 Corinth 14. 25. The soule wonders that so much wickednesse should be so long undiscerned 2 That shining beauty which is in grace which was not before discerned is now made manifest He sees godlinesse to be another kinde of thing then he ever apprehended it to be He sees a lovelinesse in every duty of Gods worship a lovelinesse in every act of holinesse which he could have not believed so that he is able to say with the blinde man restored by Christ This I know that whereas I was blinde now I see Christ hath the discovering quality of light 2. Light hath a Directive vertue It guids men in their way The Traveller by the benefit of the light sees what path to keep which way to turne to his intended journey Our Saviour mentions this effect of light John 11. 9 10. Now Christ is fitly called a light in this regard He it is that doth direct the sonnes of men in the way to life And therefore he is called not onely the light by which we see but the guide that leads us Luke 1. 79. Yea he is called not onely the light and the guide but the way in which we walk John 14. 6. Jesus Christ is sent by his Father from heaven to direct his Elect to heaven He is the great Pilot of his Church that doth steer it through the tempestuous seas of this world to the Haven of glory 3. Light hath a Penetrating vertue Light is of all creatures that are material the most immaterial it is of so subtile a nature that it conveys it selfe into the least crevise You can hardly make any fence so close as wholly to keep out
to them that have eyes to see him he is a very glorious person Jesus Christ hath a foure-fold excellency above other lights First They are created lights The Sun Moon and Stars the vessels of light are but creatures Gen. 1. You reade of the time and manner of their creation But Christ is an uncreated light The humanity indeed is a creature but the Divinity which doth enlighten the humanity is not a creature Athanasius calls him light of lights very God of very God He is the Father of Lights in regard of his Divinitie Secondly They are lights that cannot give 〈◊〉 Bring men that are blinde to the Sunne let it shine with his greatest splendor upon them and they will not be recovered The light of the Sun hath dazeld and helpt to put out many seeing eyes it never restored to sight one blinde eye But Jesus Christ is a light that gives sight to the blinde He is an enlightning â—ight he doth by his shining upon the soule create in the soule a faculty of seeing which it never had before 2 Cor. 4. 6. When this light shines in the heart the light of the knowledge of God is created Hence the Apostle calls Christ a light that enlightneth every man that cometh into the world Joh. 1. 9. Thirdly They are lights onely to the body The soul is not better for the light of the Sun But Christ is a spiritual light he is a light to the conscience to the will to the affections to the whole inward man Fourthly They give light but in one place at once The Sunne shines but in one Hemisphaere at once 'T is night with us when 't is day with our Antipodes and when the Sunne shines there it is darknesse with us But now Jesus Christ shines as a light in all places of the world at one and the same time He can cast his beams when he pleaseth all the world over Christ shines in England and in America at one and the same moment And he hath told us of a time when he will give light to all the world This is the third inference Christs excellency 4 Behold from hence the excellency of the Gospel Jesus Christ is the light of the world as he is held out in the Gospel The Gospel is the Candlestick in which this Candle is set the Gospel is the Oâ—â— in 〈…〉 There is no other sufficient and 〈…〉 â—â—â—covery of Christ besides the Gospeâ— There are three lights which God hath â—â—â—â—â—ed to the Heathen The light of Creation Rom. 1. 19. 20. The light of righteousnesse which the Schools call Synterâ—sin The light of a natural conscience Rom. 2. 15. Now although these be true lights yet they are not sufficient lights They make a discovery of a God-head unto men Rom. 1. 19 20. They discover so much to men as to â—eave them without excuse Rom. 1. 20. but they cannot discover a Saviour to man They cannot discover a Mediator God and man in one person None of the wise Philosophers of the world that had studied the mysteries of nature and attained to very great experience in them were able to finde out reconciliation by Christ No no the Gospel is the onely ordinary way of this discovery John 5. 39. Search the Scriptures They are they which testifie of me Rom. 1. 16. 17. I am not ashamed of the Gospel of Christ For therein is the righteousnesse of God revealed from faith to faith So 1 Cor. 1. 21. After that in the wisdom of God the world by wisdome knew not God It pleased God by the foolishnesse of preaching to save them that beleeve Now then the Gospel being the onely standing-way of discoverning Christ to men it must needs be a very excellent thing Hence it is that the Gospel is called a light as well as Christ Psal 119. 105. Thy Word is as a lamp unto my feet c. And 2 Pet. 1. 18 19 We have a more sure word of prophecy c. Herein lies the great glory and dignity of the Gospel that it is the onely mediate fixed Candlestick in and by which Jesus Christ the true light is discovered and made known This is the first Use Use 2. Exhortation It commends sour things to us 1. Blesse God for this light We have very great cause to blesse God for tho natural light that he hath set up so glorious a Torch as the Sunne is to give light to the inhabitants of the earth What cause have we then to blesse God for this spiritual light that this day-star from on high hath visited us We might have wandred in darknesse as the Heathen do if this light had not in the glorious Gospel shâ—ned amongst us Blesse God every day for this light especially you that have Christ not only a light to you but a light in you You that have this Sunne risen and shining in your hearts in and by conversion you have cause to blesse God Many shall be damned and perish that have Christ as a light to them but they shall eternally be saved that have Christ the true light shining in them How much cause had the Israelites in Goshen to blesse God that had light in their dwellings Exod. 10. 23. when there was thick darknesse in the land of Egypt much more cause have you to blesse his great Name that the Lord Christ is a burning light set up in your hearts when as abundance that live under the same light you do are still in the darknesse of an unconverted estate Ye were sometimes darknesse but now are ye light in the Lord Eph. 5. 8. This 〈…〉 loud cordial lasting everlasting praises to God and Jesus Christ that this light is made a saving light to you when it is a damning light occasionally to very many 2. When ever you see the light remember Jesus Christ When you open your eyes in the morning and behold the light of the Sunne then thinâ— of Christ the true Sunne of righteousnesse When you see the necessity of light when you see the benefit of light then think of the necessity and benefit which men receive by Jesus Christ He is far more useful then the natural light in as much as he enlightens the soule God would have us to spirituallize the whole Creation There is hardly any creature which is of special and common use but it doth or may serve as a ladder on which we may ascend into Heaven and be brought neerer to God bread water garments the raine the dew the light and a thousand other creatures do daily preach some spiritual Doctrine to us It will be happy for us if we can take out spiritual lessons from earthly things 3. Improve the light In three things 1. Be not contented that Christ is a light to you but labour that he may be a light within you Get Christ into your hearts into your consciences 'T is damnable to live in darknesse even when the light of the creatures shines Rom. 1. 20. 'T is
upon the hearts of men when it comes in power upon them â—say 11. 6. Other men cannot be ruled by all the importunity that God and men use Though precept â—e upon preâ—ept and line upon line Esay 28. 10. yet they will be extravagant and loose but godly men are of a ductile frame They desire that God would lead them and guide them in his way and they are willing to be led They will not resist truth they will not stand out against convictions as other men do They are plyable and yielding to all divine Revelations from the Word of God No man shall lead them by his fancy or opinion without a Rule though he be never so wise or never so seemingly godly but any man shall guide them and turn any way even an enemy an inferiour if he can bring a sufficient Authority from Gods Word Shew us the Father and it sufficeth Secondly How they come to be sheep They are not so by nature for by nature they are Goats Wolves Tygers They have not one property of a sheep in them by nature They are as bad as the worst by nature Eph. 2. 2. How then aâ—e they sheep 'T is by Grace and Regeneration Jesus Christ the Lamb of God communicates his nature to them by his Spirit and so of Goats makes them Sheep He infuseth into them a new nature and so makes them sheep 1. God chuseth them for his sheep 2. Christ purchaseth them 3. Having chosen them from eternity and purchased them he doth in time by his Spirit change their natures bring them into his fold and puts all the good properties of sheep into them whereas they weâ—◠〈…〉 makes them harmlesse 〈…〉 froward he makes them pâ—cient 〈…〉 were filthy he makes them cleâ—â—e 〈…〉 they were hypocritical he makes them pâ—â—â—-hearted and whereas they were before unâ—â—ly he now makes them tractable The Uses of this Point 1. The great difference between converted and unconverted The one are Flowers the other are Weeds the one Light the other Darknesse the one Wheat the other Tares the one Goats the other Sheep Grace puts a great difference between man and man Prov. 12. 26. 2. Let all of us labour that we may be shâ—ep Beg of Christ that he would remove the wolvishnesse of thy nature and make thee a sheep At the day of judgement all men would be glad to be placed among the sheep Matth. 25. 32 33. 3. Let all the people of God carry themselves as sheep Study those things which I named before be sure they be found in you otherwiâ—e you cannot have any hopes that you are sheep And to those let me adde two or three duties more which are foâ—nd in all the sheep of God and Christ viz. 1 Labour to be profitable Sheep are very profitable creatures Their flesh is for food their fleece is for cloathing their milk is for nourishing their very excrements are profitable the Husbandman findes benefit even by them A beleever should be a profitable creature It 's said of Onesimus that after he was 〈◊〉 he became a profitable branch 〈◊〉 11. Christians should endeavour to be profitable every way as sheep are You should â—eed others by your knowledge you should nourish others by your comforts you should refresh others by your graces All your speeches all your actions should some way or other tend to the benefit of your brethren An unprofitable sheep is a contradiction 'T is a glorious thing to profit others 'T is one end of all that good which God hath bestowed upon you The manifestation of the Spirit is given to every man to profit withall As the Apostle saith 1 Cor. 12. â— 2. Labour to be fruitful Sheep are a very fruitful creature they do much enrich him that keeps them they often bring forth twinnes Cant. 4. 2. Beleevers should be fruitful Rich in good works 1 Tim 6. 18. Filled with the fruits of righteousnesse Phil. â— 11. A Christian should be like thâ—se sheep which are mentioned Cant. 4 2. Christ feeds his sheep in large pasâ—ures and in faâ— pastures therefore they should bring forth good fruit and much fruit 3 Labour to be â—â—ciable one with another No â—â—â—atures are of a more sociable nature then sheep they feed together and â—old together and live quâ—etly together The sheep is a rare embleme of unity Beleevers should in this be like sheep they should maintaine love and unity amongst themselves This grace love and unity and onenesse of minde is much pressed in Scripture Eph. 4. init Phil. 2. init Biting and devouring one another is not to be like the sheep but rather like the wolf The greater noise the devouring creatures make the closer do sheep keep together 1. O that Christians would be 〈…〉 this property Fearful things are 〈…〉 them that make divisions in the Church of 〈◊〉 Vid. Rom. 16. 17 18. 2. How great is the advantage which Gods people will get by uniting amongst themselves First unity is their strength Fellow-Travellers while they keep together strengthen one another against invaders if they divide they are easily destroyed Secondly unity is their glory Psal 133. 1. Pearls are called uniones some say because they are seldome found two together others say to denote the preciousnesse of union Unity amongst Gods people is the best pearl they can wear Cant 4. 9. Thirdly unity makes way for the communication of gifts Eph. 4. 15 16. Fourthly remember the communion of Saints 1 John 1. â— Fifthly remember how often Christ prayed for it John 17. 21 22 23. 'T is his great honour onely we must know that all our union must be in the truth union in the Lord otherwise it is not the union of sheep but the union of robbers Prov. 1. 10 11 12 13 14. Doct. 2. The Lord Jesus Christ is the great Shepherd of these sheep In many places of Scripture the name and office of a Shepherd is attributed to Christ Consider these that follow Esay 40. 11. He shall feed his flock as a Shepherd 'T is a prophecy of Christ as the context shews Ezek. 3â— 23. God promiseth Christ under this 〈◊〉 I will set up one Shepherd over them and â—â— shall â—eed them even my servant David And again Ezek. 37. 24. David my servant shall be King over them and they all shall have one Shepherd Zech. 13. 7. Awake O sword against my Shepherd c. Smite the Shepherd and the sheep shall be scattered 'T is applied to Christ Mat. 26. 31. Our Saviour himself doth give himself this name John 10. 11 14 16. I am the good Shepherd c. The Apostle Peter calls him so 1 Pet. 2. 25. The Shepherd and Bishop of our souls and Chap. 5. 4 He calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Shepherd when the chief Shepherd shall appear ye shall receive a Crown of glory that fadeth not away Two things I shall open by way of Explication 1. The parallel between Christ and a shepherd 2. Why Christ
prayers They must beg of him what they want and he will bestow what he hath promised Jesus Christ cannot deny importunate prayer 2. They must clasp about him by faith Faith is the soule 〈…〉 Jesus Christ A hand 〈…〉 from Jesus Christ And 〈◊〉 4. Surely Christ will 〈…〉 in glory Christ is a Root of glory as 〈…〉 grace We are implanted into Christ in gâ—â—ce in order to our implantation into glory 〈◊〉 we are made meet to be partakers of the inheritance of the Saints in light Col. 1. 12. He that is in Christ by grace shall be with Christ in glory Col. 3. 4. Luk. 1. 69. Hath raised up an horn of salvation XVI SERM. at Mary Wolnoth Lon. Aug. 29. 1652. THese words are a part of that holy Song or Prophecie which was uttered by Zacharias the father of John Baptist after the use of his speech was restored to him God was pleased to deprive him of the use of his speech for a time that he might correct him for his unbelief as you reade v. 20. of this chapter The occasion was this An Angel of the Lord is sent to him as he was burning incense in the Temple to inform him that his wife Elizabeth should conceive and beare him a sonne v. 13. Zacharias knowing that both himself and his wife were now so old that according to the ordinary course of nature they could not expect seed doth in an unbeleeving manner desire a signe from the Angel ver 18. the Angel gives him a signe which was not onely a signe but inflicted upon him as a punishment Thou shalt be dumb and not able to speak ver 20. The childe being born and circumcised on the eighth day according to the Law God remembers his servant and opens his mouth 〈…〉 so long shut 〈…〉 God fills his hear◠〈…〉 by vertue of which 〈…〉 which begins v. 68. and 〈…〉 80. This prophecy hath two parts 〈…〉 Preface or Introduction 1. That that concernes Christ v. 68. to v. 76. 2. That that concernes John v. 76. to v. 80. 1 Concerning Christ there are two things uttered 1. He blessed God for the Mission of Christ v. 68. Blessed be the Lord God of Israel for he hath visited his people 2. He shews the benefit the Elect have by this sending of Christ This is two fold First Redemption This is amplified by many words which signifie one and the same thing He hath redeemed his people he hath raised up a horn of salvation c. Secondly Sanctification This is set down v. 74 75. That he would grant us that being delivered c. We might serve him without fear in holinesse and righteousnesse c. 2. Concerning John there are likewise two things Prophecied 1. The nature of his office He should be an extraordinary Prophet v. 76. 2. The work of this Prophet with the successe he should have in his work v. 76 77 c. Thou shalt go before the face of the Lord to prepare his way c. God that had raised him in an extraordinary manner would blesse him with more them ordinary successe Many of the children of Israel shall he turn unto the Lord his God as the Angel had told him 〈◊〉 The words which I have read are a part of that Prophecy which is uttered concerning Christ They are a glorious title which Zachary gives him before he was borne A horne of salvation From which title we gather this Note Doct. That Jesus Christ is a horne of salvation to the Elect. God hath raised him up for this very purpose to be unto his Elect an horne of salvation God hath raised up saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was not yet raised but the time now drew neere God had promised it Faith looks on what God hath promised as a thing already done And then this phrase In the house of his servant David is added to shew the accomplishment of the promise of Christ made to David God had often promised David that he would raise up one out of his loynes to sit upon his Throne and that his Kingdome in Christ should be a perpetual Kingdome Jer. 23. 5. Jer. 30. 9. Now at this time the Kingdome of David was even cast down the Scepter was even departed from Judah the promises of God made to David seemed now to faile his Kingdome was even broken therefore is Christ said here to be raised in the house of David because in Christ the Tabernacle of David was raised up which was even fallen according to that Prophecie Amos 9. 11. And therefore Christ is called also the horn of David Psalm 132. 17. because he was raised up to fulfil the promise made to David for the perpetuation of his Kingdome And he is called the horne of the house of Israel Ezek. 29. 21. 'T is a 〈…〉 interpreters generally 〈…〉 his Elect an horne of salvatiâ—â— In the opening of this three 〈…〉 be explained 1. What salvation is here meant 2. Why Christ is called a horne of â—â—â—vation 3. How he comes to be a horne of salvation to the Eect to deliver them Christ is salvation 1. Privatively Christ is salvation 2. Positively 1. He is a horne of salvation Privatively in three respects 1. In respect of sinne 2. In respect of Satan 3. In respect of men 1. In respect of sinne Sinne is a thing which doth much endanger the soules of the Elect. 'T is indeed the onely great endangerer Neither the devil nor men could endanger them if it were not for sinnes which betray them into the hands of both There are three things in sinne from which the Elect need to be saved 1 The guilt of sinne Guilt is the obligation of the sinner to deserved punishment This doth every sinne expose the sinner unto Lev. 5. 1 2 3 4. Now Jesus Christ is salvation to them in respect of this He hath taken all their guilt upon himself and so freed them from it so that though there be upon them simple guilt yet none that shall for ever redound upon the person The Apostle speaks of this salvation Tâ—â— â— 14. He gave himself for us that he might redâ—â—me us from all iniquity This is that which the Angel tells Joseph from the interpretation of his name Mat. 1. 21. He saves them from then sinne by being made sinne for them as the Apostle speake 2 Cor. 5. 21. From hence is the justification of our persons in Gods sight 2 The Dominion of sinne The Dominion of sinne is the sovereignty and command which sinne exerciseth over all men by nature Hence it is that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle useth this expression Rom. 6. 16 17. To whom ye yield your selves servants to obey his servants ye are to whom ye obey c. Now Christ is a horn of salvation to them in this respect for he doth by the communication of his Spirit undermine and abolish the Lordly dominion of sinne and by the infusion of grace and the
2. 10. To shew that this eternal 〈…〉 from him 1. He hath merited this salvation for the Elect 'T is his purchase 2. He keeps it for them and them 〈…〉 1 John 5. 11. 3. He will actually put them into full possession of it when he returnes from heaven in the latter end of the world of which he speaks John 14. 3. Thus much for the first particular namely the extent of that salvation of which Christ is said to be an Horn. He is the salvation of the Elect Privatively from all evil Positively to all good till he have brought them to heaven the place of eternal salvation 2. Why Christ is called an Horn of salvation That we may come to the full understanding of this let us consider how the word is used in Scripture Now we finde that this word doth Metaphorically denote two things especially 1. Glory and dignity So we finde it used Lam. 2. 3. where the Church complaining of the misery which had befallen her hath these expressions The Lord hath cut off in his fierce anger all the Horn of Israel That is whatsoever was glorious or excellent in Israel God hath now removed So we may see cleerly if we reade the first verse The Lord hath cast down from heaven unto earth the beauty of Israel he hath covered the daughter of Sion with a cloud c. and then it follows He hath cut off all the Horne of Israel The glory of God manifested in his appearings when he brought Israel out of Egypt is expressed by this Metaphor Hab. 3. 3 4. His glory covered the heavens c. His brightnesse was as the light He had hornes coming out of his hand c. So Psal 9â— 10. My Horn saith the Psalmist shalt thou exalt like the horn of an Vnicorn that is thou shalt encrease my glory and dignity 2. Serength and Power So 't is used Lam. 2. 17. He hath set up the horn of thine Adversaries saith the Church that is he hath encreased the power and strength of thine Adversaries So when God threatens to weaken the power of Moab he doth it by this Metaphor Jerem. 48. 25. The Horn of Moab is cut off and his arme is broken The breaking of the arme doth fully expound the cutting off of the Horn. And when God promiseth to give his people power to subdue their enemies he useth this expression Micah 4. 13. Arise and thresh c. for I will make thine horne Iron Now then when Christ is called an Horn of salvation the meaning of the Holy Ghost is 1. The glory of his salvation 2. The strength of his salvation First The glory of his salvation Jesus Christ is a glorious Saviour and the salvation which he brings to his people is a glorious salvation in three respects 1. Consider the person of Christ. God raised up many hornes of salvation for his people when they were in distresse The History mentions them Neh. 9. 27. According to thy manifold mercy thou gavest them Saviours which saved them Gideon and Jepthah and Sampson c. they are called Saviours because they saved instrumentally the people of God from their enemies But they were but mean Saviours in respect of Christ his person 〈…〉 They were but men He God 〈…〉 person Though his glory was 〈…〉 eyes of carnal men yet they that had spiritual eyes did behold it John â— 14. We 〈…〉 glory the glory as of the 〈◊〉 begotten of the Father If the person of Christ be compared with the persons of other saviours it will appeare that he is a glorious Saviour All other horns of salvation were but wooden horns Christ is a golden Horn of salvation 2. Consider the nature of the salvation it self 'T is spiritual salvation 't is eternal salvation All those hornes of salvation which were raised up in sundry ages for the defence of the Church were but horns of outward salvation and of temporary salvation They saved onely the outward man and that neither but for a time The Church was in as much peril after they had wrought salvation for them as ever they were before When Gideon was dead the children of Israel fell into as great danger as they were in before So after the death of Jepthah and after the death of Sampson they were overwhelmed with as great hazards as before as you may reade in the story in the book of Judges But now Christ is a Horn of salvation to their soules as well as to their bodies He saves them from their spiritual enemies Sinne Satan as well as from men He saves them from the wrath to come 1 Thes 1. 10. And then he saves them for ever The Church never can be never will be in that danger again as they were before this Horn of salvation was raised He hath for ever perfected them that are sanctified Heb. 10. 14. 3. Consider the glorious manner of the working of this salvation Never any salvation so glorious at this There are three things in it 1 He saved the Elect by his own power The power by which all other hornes of salvation delivered the Church was by a power one of themselves the strength they had was none of their own but the power by which Christ saved and still saves his Church is from himselfe the Divinity impowered the Humanity Psal 98. 1. His own right hand and his own holy Arme hath gotten him the victory 2 He saved the Elect solely Other horns of salvation had the concurrence of many besides themselves Gideon and Jepthah and Sampson c. They blew the trumpet and gathered multitudes to assist them in the battels which they fought for the salvation of the Church All Israel came after them But this Horn of salvation wrought the Churches deliverance alone Esay 63. 3 5. I have troden the wine-presse alone c. He had no other Horne to help him He entred the field and fought the battel alone and by himself obtained the victory 3. He saved the Church by his own death Other hornes of salvation delivered the Church by the death of the enemy Ehud slew Eglon but he himself did not die Iudges 3. 21 22. Gideon shew Zeha and Zalmunna the enemies of Israel Judges 8. 21. but he himself was not slain But now this Horn of salvation got the victory by dying his Crosse was his Conquest He triumphed over principalities and powers on the Crosse as the Apostle speaks Col. 2. 15. He subdued all the horne of the 〈…〉 of his blood 〈…〉 life his grave is our victory 〈…〉 do fully prove that Jesus 〈…〉 salvation that is a gloriouâ—â—â—lvation 〈…〉 first Secondly The strength of his 〈…〉 Christ is a strong Saviour the salvation 〈…〉 he works for his people hath strength in it He hath raised up a mighty salvation for us so some translations render this text To this agrees that of the Prophet Psal 89. 19. I have laid help upon one that is mighty I have exalted one chosen out of the
of him 1 Pet. 3. 22. 2. He is precious in the esteeme of the Angels The Angelical host did him honour at his birth Luke 2. 13 14. They tuned their instruments and sang with a loud voice Glory be to God in the highest As God hath commanded them to worship him Heb. 1. 6. so they do continually worship him They are ready at his beck to do his will They do ascend and descend upon the Son of man John 1. 51. Not as if they ministred to Christ alone but because out of respect to Christ and to do him honour they do at his command go forth to serve his Church as he gives them charge The Angels worship the Sonne with the very same aderation wherewith they worship the Father Christ is very high in their books 3. He is precious in the esteeme of the Saints Whether ye take it of the Saints triumphant or of the Saints militant for the Saints triumphant see how they adore him Rev. 5. 8 9. And the Saints militant they have an high esteeme of him They glory and triumph in him They venture their whole salvation upon him They disesteeme all other things in respect of him I account all things saith the Apostle but losse for the excellency of the knowledge of Christ Jesus my Lord Phil. 3. 7 8. They are joyful when they can have communion with him See what follows in the verse after the Text unto you that beleeve he is precious he is but a nominal beleever that doth not account Christ precious See how the Church speaks of him Cantiles 5. 10. He is white and ruddy the chiefest of ten thousands 4. He is precious in himself This I shall shew you in these three particulars 1. In the glory of his person Never did such a person appear in the world as is Jesus Christ He is truly God and truly and properly man The Divine and humane Nature never hypostatically met in any person besides the person of Christ The Apostle saith of him that he is the brightnesse of his Fathers glory and the expresse image of his person Heb. 1. 3. He is the head of principalities and powers Col. 2. 10. The highest and most glorious of the Angels being compared to Christ is but a dark and a fullied creature He excels the Angels in the glory of his person far more then they do the meanest of men All the Divine attributes are appropriated to Christ as he is the Son of God as well as to the Father He is eternal Micah 5. 2. His goings forth are from everlasting He is immutable as the Father is Heb. 1. 12. He is omniscient Heb. 4. 13. He is omnipotent Esay 9. 6. In one word he is as God every way equal to the Father Phil. 2. 6. There are such mysteries in the person of Christ as shall be matter of admiration both to men and Angels to all eternity There is in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 identity of person and diversity of natures and these united without composition and confusion both natures reteining their distinct properties and yet both making but one person This is the first 2. In the glory of his qualifications and endowments Jesus Christ is endued with such rare gifts and graces as never any before See how the Scripture expresseth it Psalme 45. 7. God even thy God hath anointed thee with oyle of gladnesse above thy fellows Col. 2. 3. In him are hid all the treasures of wisdom and knowledge Col. 1. 19. It pleased the Father that in him all fulnesse should dwell The fulnesse of grace in Christ excels the fulnesse of all other persons in these three respects 1. In him are all kindes of fulnesse He hath not onely the fulnesse of parts but the fulnesse of degrees also The best of the Saints have onely the fulnesse of parts There may be additions made to their fulnesse But in Christ is fulnesse of degrees There can be no additions made to his fulnesse The Spirit which is given to others in measure is given to Christ without measure John 3. 34. And then 2. In Christ there is the fulnesse of redundancy as well as the fulnesse of sufficiency All other persons have onely a fulnesse of sufficiency The Angels albeit they want nothing which is agreeable to their estate yet they have no overplus to redound to others But now in Christ is the fulnesse of redundance he hath not onely the fulnesse of the vessel as others have but he hath the fulnesse of the fountaine whereby he is able to communicate unto others Zech. 13. 1. A fountaine shall be set open for sin and for uncleannesse He hath the fulnesse of the root the fulnesse of the heap the fulnesse of the Sunne Hence it is that men are invited to him to be made partakers of his fulnesse Esay 55. 1. All the fulnesse that is in the Saints is communicated from him to them according to that of the Evangelist John 1. 16. Of his fulnesse have we all received and grace for grace 3. All this fulnesse which is in Christ is in him after a peculiar and special manner The Apostle sets this out by that phrase of dwelling Col. 1. 19. That expression notes a threefold difference in fulnesse as it is in Christ from fulnesse as it is in the Saints 1 'T is in him originally That fulnesse which is in the Saints is in them derivatively They have it from another Christ hath his fulnesse from himselfe The Divinity doth fill and replenish the humanity with all kindes of grace 2 'T is in Christ essentially As he is God his fulnesse is his essence Therefore doth the Apostle say that the fulnesse of the God-head dwels in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Col. 2. 9. that is personally and essentially 3 T is in him unchangeably It is maintained constantly at the same height It doth not abate nor is there any potentiality of abating It 's alwayes high tyde with Jesus Christ That fulnesse which is in the Saints is the fulnesse of a dish which is abated if one drop be taken away but the fulnesse of Christ is as the fulnesse of the fire which though it kindle hundreds of sticks yet is not abated or as the fulnesse of the Sunne which though it send down its beames continually upon the world yet the light of it is not darkned Never any person endowed with so many excellencies in such a measure after such a manner as Jesus Christ No perfection can be named or imagined which is not to be found transcendently in Jesus Christ wisdome beauty meeknesse patience heavenlinesse c. All Christian vertues are called the vertues of Christ 1 Pet. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because they were all eminently in Christ and because as they are in the Saints they are communicated from Christ This is the second 3. In the worth of his sufferings The Scripture calls the blood of
Christ Jesus nor any thing of Christ is no just occasion of offence to any he lived and died without giving just offence to any His counsel was good his example was holy his whole conversation was so ordered that none could justly be offended at him And yet through the wickednesse of their hearts many did then and do still to their own ruine take offence at him The Observation is this viz. Doct. The Lord Jesus Christ is to wicked men a stone of stumbling and a rock of offence Though Christ be in himself a precious corner-stone of Gods own appointment and chusing yet do wicked men make him to be unto themselves a stone of stumbling and a rock of offence It 's very common and ordinary for wicked men to be offended and to stumble at Jesus Christ Many places of Scripture do make mention of the offence which the wicked should take at Christ See Esay 8. 14 15. Though these words be not spoken directly yet they are spoken typically of Christ Adumbratus fuit Christus qui non instar arcis sed offendiculi potius Israelitis futurus erat saith Calvin upon the place Though Christ be in himself a Sanctuary and be so to the elect yet to the ungodly and carnal he is both a stone of stumbling and a rock of offence As many are gathered and saved by him so shall many be broken and snared and taken because of him To this agrees that old prophecy of Simeon concerning Christ Luke 2. 34. Behold saith he this childe is set for the fall and rising againe of many in Israel and for a signe which shall be spoken against And as it was foretold of him so we read in the Gospel that it was fulfilled concerning him many were causlesly offended at him In the handling of this point I shall open these two things 1. What it is in Christ at which men stumble and take offence 2. Whence it is that they do take offence We shall shew first the matter of the offence Secondly the occasion of this causlesse offence 1. For the first There are many occasions of offence which men take at Christ I reduce all to these three heads First some stumble and take offence at his pâ—rson I mean the meannesse of his person This was the great stumbling block of the Jewes They looked for a Messiah of noble birth and Parentage that should sway the Scepter of David with much outward pomp and glory They expected that all those prophesies which speak of the glory of Christs person should have been literally fulfilled therefore they took offence at him His birth was mean his parentage low and ordinary his attendance small his education and breeding contemptible this made them stumble The Prophet foretels this of the Jews Esay 53. init he shall grow up before him as a tender plant c. There is no forme nor comelinesse in him that we should desire him They looked for outward splendor and because they did not finde it they were offended The Evangelist speaks fully of this Mat. 13. 54 55 56 57. Is not this say they the Carpenters son c They did not consider that the Son of man came not to be ministred unto but to Minister that he came to be a servant that he was made under the law and therefore were scandalized at his meannesse We may adde to this his shameful and ignominious death which he suffered this was a great offence to the Jews They do to this day upbraid Christians with that curse Jer. 17. 5. Cursed is the man that trusteth in man and maketh flesh his arme Christ crucified is to this day a stumbling block to the Jewes Secondly some stumble at his Doctrine The Doctrine which Christ preached and which by his appointment is published is very glorious yet it is an occasion of offence to the world The Arians are offended at the Doctrine of his Divine nature The Manichees at the doctrine of his humanity The Socinians are offended at the doctrine of his satisfaction The Papists at his doctrine of justification by faith alone The Pelagians and Arminians are offended at his doctrine of nullifying the power of nature in things supernatural The Antinomians stumble at his doctrine of the ratification of the moral law c. The Pharisees were offended at his doctrine against tradition Mat. 15. 11 12. But to come to particulars 1. The strictnesse of his doctrine is a stumbling block to many The doctrine of Jesus Christ is very strict it condemnes not onely actual sinne but the very sinful risings of corruption in the heart He that looks upon a woman saith our Saviour to lust after her hath committed adultery with her in his heart Mat. 5. 28. so v. 29. If thy right eye offend thee pluck it out and cast it from thee c. Duri sermones durioris Magistri have some said of these words They are hard sayings of a hard master If we consider the duties of the Gospel they are not onely barely to be performed but they are to be performed cordially sincerely else they are not accepted Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde and with all thy strength Corrupt nature would have full swinge and liberty the Doctrine of Christ will not allow it therefore is offence taken at it 2. The spirituality of his Doctrine offends others The Doctrine of Jesus Christ in the Gospel is a very spiritual doctrine John 6. 63. The words which I speak to you saith Christ they are Spirit and they are life 'T is the honour of Christs Doctrine that it is not fleshly but spiritual and they that are spiritual love it because of its spirituality You may see the spiritualnesse and efficacy of the Word Heb. 4. 12. it's quick and powerful and mighty in operation sharper then a two edged sword piercing even to the dividing asunder of soul and spirit c. Now because men are carnal they are offended at a spiritual word The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1. 21. A carnal heart doth not love the word should be an engraffed word They are contented it should come into their eares but they do not love it should sink into their hearts therefore are they offended at it 3. The mysticalnesse of his Doctrine is a stumbling stone to others The Doctrine of Christ in his Gospel is a doctrine very mysterious 1 Tim. 3. 16. 'T is in many things above reason The Doctrine of the Trinity of persons in the unity of essence is above reason that God should be one and yet three The Doctrine of the the two natures in the person of Christ These and many others are above reason The doctrine of self-denial The doctrine of losing a mans life to save it the doctrine of regeneration of the resurrection of the body these are very mysterious And because they are so offence is taken at them read John 6. 51
infirmities One sinne is more talked of then an hundred acts of holinesse This is a stumbling block to the wicked See what God saith of Davids sinne 2 Sam. 12. 14. They that would learne nothing by Davids piety did take offence at his sinne Though it be unreasonable that men should be offended at Christ for the failings of his servants yet it is ordinary 4. The sad Apostasie of those that have professed subjection to him There are in Christs family many rotten-hearted professours The falling of these is an occasion why many are offended at Christ Our Saviour speaks of this Matthew 26. 56. The fall of such hardens the hearts of many against Christ and his Religion John 6. 66. Thus much for the first particular the occasion of this offence 1 PET. 2. 8. A stone of stumbling c. XXIV SERM. at Mary Wolnoth Lond. March 27. 1652. SEcondly Quae causa How it comes to passe that so many are offended at Christ The Reasons are such as these viz. 1. Ignorance of Christ Blindnesse is one great cause of natural stumbling John 11. 9 10. If any man walk in the night he stumbleth because there is no light in him The spiritual blindness of the minde is one principal reason why the world stumbleth at Christ They know not the glory of his person they know not the excellency of his Doctrine they know not the nature of his Kingdome therefore they take offence at him This is that which the Apostle mentions 1 Cor. 2. 8. This ignorance of Christ ariseth partly from want of studying his Word They do not search the record which is given to Christ in the Scriptures partly from their infidelity they will not believe the report given of him by such a have the knowledge of him The Prophet speaks of this Esay 53. init The worlds blindenesse is the cause of the worlds offence Consult those two texts and the trath of this will appeare The one is Prov. 3. 21 22 23. The other is Mat. 15. 14. The blindnesse of the Pharisees did arise from the grosse ignorance of the Pharisees 2. Precipitancy and rashnesse Though a man have eyes to see yet if he be heedlesse and rash his foot may stumble in a plaine way A carelesse eye occasions a stumbling foot The greatest part of men are heedlesse in spiritual matters They rush on as the horse rushes into the battel Jer. 8. 6. The Scripture speaks of pondering the steps of our feet 'T is the Wise-mans counsel Prov. 4. 25 26. Most men neglect this counsel in the things of Christ They walk at all adventure turning their eyes now this way now that way and through their carlesnesse and indiscretion in not examining things they take offence and fall The Apostles advice is to try and prove all things 1 Thes 5. 21. Advisednesse and deliberation in the matters of God is a special vertue Most men are of a hurrying spirit and this makes them stumble 3. Heart distemperednesse A man that hath either un intoxicated head or a diseased body soon stumbles Wicked men have hearts full of distempers There are many unmortified lusts in their hearts which they are not willing to part with pride passion uncleannesse c. These are indulged These they will not part with They love some sinne better then Christ and because they cannot have Christ and their sinnes they are offended This is hinted to u in the text Such as stumble at the Word are said to be disobedient He that allows any sinne unrepented of in his heart will sooner or later stumble at Christ See Luke 16. 14. The Pharisees who were covetous derided Christ Our Saviour tells them they could not serve God and Mammon and they being given to covetousness were scandalized and derided him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they snuffed at him as the word signifies Walking in uprightnesse and being without offence are joyned together Phil. 1. 10. An bypocritical and profane heart will be a stumbling heart He that walks up to the knees in mire may easily stumble Wicked men walk up to the very loynes in the mire of sinful distempers and this causes them to be offended at Christ The way of the righteous saith Solomon is made plaine Prov. 15. 19. It 's raised up as a Causey Godly men walk in plaine even wayes wicked men walk in rough uneven myry wayes therefore they stumble at Christ They are burthened with the load of sinne therefore they stumble 4. Hatred of Christ Hatred will take offence at every thing done or said by the person hated As love doth interpret all to the best so hatred interprets all to the worst Ahab hated Micaiah and therefore took offence at every thing he said You may read the story 1 Kings 22. 8. Now wicked men haâ—e Christ with a perfect hatred There is dissimilitude between Christ and them and because of that cruel hatred They are impure Christ is pure they are unholy Christ is holy As similitude breeds love so dissimilitude creates hatred You reade Luke 19. 14. that Christs own Citizens hated him Christ is hated not only by foreigners but by them of his own houshold Where there is hatred there will be offence Mat. 24. 10. Many shall be offended and they shall hate one another Till the soul lay aside its hatred it will not cease to stumble at every thing of c. 5. Vnbelief Infidelity is the cause of stumbling This may be gathered clearly from the text compared with the foregoing ver unto you that believe he is precious but unto them that are unbelievers he is a stone of stumbling Most men walk by sense and not by faith they see the outside of Christ in his Gospel but they do not see the beautiful inside of Christ they see that in Religion which appeares unpleasing and bitter but they want faith to see that which is sweet and lovely therefore they are scandalized 6. The bad example of others Examples have a very great efficacy and operation whether they be good or bad good examples are great strengthnings to them that are good and bad examples are great provocations to them that are bad the Apostle speaks of this 1 Cor. 8. 10. Asahels lying dead in the way occasioned a stop in the march of others 2 Sam. 2. 23. One wicked man eyes the example of another and because he sees that such and such were offended at Christ especially if they be learned wise c. he upon that very example takes offence likewise Thus much for the explication The Uses are for Information Exhortation For information It teacheth us these four lessons 1. This may fortifie us against being dejected because of the offence which wicked men take at as causlesly It is too frequent to see wicked men scandalized at the people of God even for their holy actions They are offended with you for your prayers for your non compliance with them in their sinful wayes for their strict observing of the Sabbath
3. and yet it was but 〈◊〉 〈…〉 at three hundred Romane pence v. 5. but 〈◊〉 is oyntment of invaluable worth All the â—â—ld and silver on earth all the pearles and diamonds in the world are not worth the least drop of this oyntment He that hath it would not part with one drop of it for ten thousand rivers of oyle he that wants it cannot purchase it for all the riches of the world one drop of this oyntment is worth a sea of other oyntments 2. He excels all other oyntments in duration The vertue of other oyntments may be lost Take the most fragrant oyntment in the world keep it with never so much care yet it will corrupt in time Other casual accidents may fall out which may corrupt it You know what Solomen saith Eccles 10. 1. Dead flies cause the oyntment of the Apothecary to send 〈…〉 savour The best oyntment 〈…〉 compounded by the art of man may lose its 〈◊〉 and be offensive but Jesus Christ is incorruptible oyntment he can never lose his savour no time can putrifie him no accident can corrupt him This oyntment hath continued ever since the promise made to Adam Gen. 3. 15. yet the vertue of it in every respect is as precious as it was the very first day his Name is as glorious as fragrant as beautiful as shining now as it was when the Alaâ—aster box was at first poured forth The Psalmist spâ—â—ks of this very expressely Psal 72. 17. His Name shall endure for ever his Name shall be conâ—â—nued as long as the Sunne and daily shall he be pâ—aised all Nations shall call him blessed 3. He excels all other oyntments in his fulness Other oyntment is of a waiting nature take but one dram of oyntment out of the largest vessel and there is an abatement take but one drop out of a river of oyntment and there is a drop less but this oyntment doth not grow lesse by spending Christ hath anointed thousands of his Elect in all the ages that are past and yet the vessel is as full as if one drop had not been taken out of it This Olive tree hath been emptying it self for many ages into the golden bowle and yet it continues running with as full a stream as it did the very first day 4. He excels all other oyntments in vertue and operation this may be branched out into six particulars 1 He anoints the soul as well as the body Other oyntments are poured only upon the outward man the soul the conscience is not the better for the multitude of oyntments that are poured upon the body the face of a person may shine with oyntment and yet his soul be black and filthy but this oyntment reacheth to the conscience and inward man Yea this oyntment is principally for the inward man the heart is the chief place on which this oyntment is poured 1 John 2. 27. the anointing which ye have received of him abideth in you Other oyntments are outward oyntments that abide upon us but this is an inward oyntment which abideth in us 'T is unctio spiritualis 2. This oyntment hath the good properties of all oyntments Some oyntments are fragrant to the smell but they are not healing others are healing but they are not sweet No one kinde of oyntment hath all excellercies in it but now in Jesus Christ all excellencies meet together the good properties of every oyntment do all center in Christ he is equally excellent every way You cannot say in what respect Christ is best he is so excellent every way 3. This oyntment doth charge the very naâ—ure of the person upon whom it s poured Other oyntments cannot change a person from what he is They cannot make a sinner a Saint they cannot alter the nature of a person But Jesus Christ changeth the nature of persons If this oyntment be poured upon the head of a sinner he is presently turned into a Saint if it fall upon a dead man he becomes a living man if a drop of this oyntment fall upon a weed it is presently turned into a flower When this oyntment was poured forth on Soul he became a Paul from a Persecutor of the Gospel he was changed into a preacher of the Gospel This oyntment turnes a filthy Sepulchre into a curious garden 〈…〉 an into a Nazarite as white aâ— show 4. This oyntment upon whomsoever it is poured doth abide upon him for ever A person may be anointed with material oyntment and in a short time lose all the sent and savour of it as if he had never been anointed but whosoever hath been once anointed with this oyntment will smell of it as long as he lives If Jesus Christ do but drop one drop of this oyntment upon the soul of an infant he carries the savour of it with him to his grave 1 John 2. 27. The unction which ye have received of him abideth in you The scent of this oyntment may be very weak in the children of God but it can never quite be lost David once by his sinne had brought such an ill savour upon his soule that the smell of the holy oyntment was almost quite lost My wounds stink and are corrupt through my foolishnesse Psal 38. 5. yet after a while his old savour did return againe the fragrancy of his oyment did ovecome the ill savour of his sinne The soul and body may be separated but Christ and the soul cannot be separated 5. This oyntment hath a present efficacy upon the soul The effects which are wrought by other oyntments are not so suddenly done Oyntment heales but not in a moment oyntment makes the face smooth and cleare but it must have some convenient time the Virgins which were to stand before the Persian King must be anointed six moneths before their beauty was perfect Est. 2. 12. hard swellings are mollified by oyntment but not at one dressing What ever operation the best oyntment hath it requires a convenient time to accomplâ—sh it But whatever iâ— done upon the soul by this oyntment is done in a moment â—â— sooner is this oyntment dropt upon the soul but the spots are done away it cures the most festred sore with once dressing Assoon as ever the Application is made the effect follows One moment is as good as an age for this oyntment 6. The smallest quantity of this oyntment is as effectual as the greatest quantity A little of other oyntment doth little or no good A drop will not cure a wound a small quantity will not perfume a great roome a drop or two will not supple a hard tumour But now one drop of this spiritual oyntment is as effectual for the maine work as a whole ocean One drop of Christ softens the heart one graine of this oyntment perfumes the soul There is infinite vertue in every drop of Christ He that is made partaker of any part of Christ hath the merit and vertue of whole Christ As our Saviour tels Peter in another case